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Positive Contents of Jinism
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Reply : No, there are 3 equally powerful distinct modes of committing sin viz., by doing, by getting it done and by approving of it.
Argument : Though these three modes of committing sins are there, yet due to purity of sentiments, one byepasses the bondage, e. g. A father, devoid of contraction (Th) but in wise state, kills his own son and eats the flesh, even then he is not bound by Karma.
Reply : This is a false proposition, because inlets of sins have not been closed by him. If one has an idea of malice, his mind cannot be said to have emotional purity.
This preliminary survey clearly reveals that premises of Jinism have been firmly laid on the active spiritual base of kriyavad. Let us now study the strong adifice of activity built upon that foundation.
The debate of Pravriti i. e. to act and Nivriti i. e. to abstain from action is as old as anything (Shankar Bhasya on Geeta, page 1). The discussion on this problem has been exhaustively raised at the beginning of 8th chapter of 1st book of Sootrakritaanga. The questions posed are whether religion consists in activity or it amounts to non activity-whether one should exert in actions or his efforts should be to renounce them. Bhagvan Mahaveer, characteristic of his style, replies that choice is not between activity and no-activity but one has to choose between the various courses of activity open to him. A hermit, who has renounced actions physically, may still be pramadi (meaning of the term will be explained hereinafter) and thereby incurring bondage, whereas a person, who appears to be acting but not pramadi may not become bound by these actions. By stopping, and not by allowing, the inflow of Karmic matter one becomes liberated a FAUT FF खतिबाला, अक्कमुणा फम्म खति धीरा, मेधाविणो लोभ भयावतीता संतोसिणो नो
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